Two Minds

The Gurbani tells us that we Jeeva live in duality (Doojaa Bhaav, a dual existence, two-ness, ਦੁਚਿੱਤੀ-ਦੋ ਮੱਨ…). If we bravely and honestly examine our duality-ridden existence (Mayaic), we will come to realize that the Gurbani’s edict is very true.

At the present, we are cracked, divided, or fragmented like two pieces of Daal (ਦਾਲ – split seed of lintel – ਦਲੀ ਹੋਈ ਦਾਲ ਵਾਂਗ ਦੋ ਫਾੜ). So long the mind is split as ‘Daal‘, it has no hope for Realizing its Mool (Source…).

• ਬੀਉ ਬੀਜਿ ਪਤਿ ਲੈ ਗਏ ਅਬ ਕਿਉ ਉਗਵੈ ਦਾਲਿ ॥ ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥ : Those who planted the seed (of Divine Naam) within have departed with honor; (but) those whose mind is split in duality (fragmented-ਦਾਲ ਵਾਂਗ ਦੋ-ਫਾੜ), how can the seed (of Naam: Wisdom /Virtues) sprout in their mind?The seed sprouts only if the seed is whole (undivided-Saabat…) and if the season is proper (the seed of Naam will sprout only if the mind is not split in duality: Unfragmented, Whole-Saabat…). (sggs 468).

As we live in duality, there are two minds or two Chitt at work:
(1). Inner Consciousness, sentient –  Mool (Jot Saroop, Brahm…).
(2). Outer consciousness, connected to Maya –  which is connected to the brain, in turn, the brain is connected to the senses. This outer mind or the outer consciousness is Born out of Inner Consciousness, and it has to merge with the Inner Consciousness (Brahm Leen…).

First off, it’s not that these are two separate entities. These are two divisions of the same one consciousness (ਚੇਤਨਾ ਦੇ ਦੋ ਭਾਗ, ਦੁਚਿੱਤੀ, two-ness…). But they are only different by figures of speech.

For example, both the ocean and the waves are water. Waves arise at the surface of the ocean due to wind. If there is no wind created disturbance (as deep below the surface of the ocean), there will be no waves. Although both the ocean and its waves are made of the same one water, but for the sake of discussion one is called the ocean and the other is called the wave.

Similarly, although both the gold and gold-bracelet are one and the same gold, but for the sake of discussion one is called the gold and the other is called the bracelet.

• ਜਲ ਤੇ ਤਰੰਗ ਤਰੰਗ ਤੇ ਹੈ ਜਲੁ ਕਹਨ ਸੁਨਨ ਕਉ ਦੂਜਾ ॥੧॥ : From the water, the waves rise up; and from the waves, the water. They are only different by figures of speech. ||1|| ||1|| (sggs 1252).
• ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥ : You are me, and I am You—what is the difference between us? We are like gold and the bracelet, or water and the waves ||1|| (sggs 93).
• ਮਨ ਮਹਿ ਆਪਿ ਮਨ ਅਪੁਨੇ ਮਾਹਿ ॥ : The Creator Himself is minds of all, and all are in CREATOR’S MIND. (sggs 279).
• ਆਪਹਿ ਏਕੁ ਆਪਿ ਬਿਸਥਾਰੁ ॥ : Aapahi eku aapi bisathaaru (sggs 292).

Similarly, for the sake of discussion (‘ਕਹਨ ਸੁਨਨ ਕਉ ਦੂਜਾ’: Kahan sunana kaou dojaa), the relationship between the mind and Aatmaa can be said as between the ocean and waves, gold and a gold-bracelet, clay and a clay-pot, etc., but in essence they are not separate (‘ਭਿੰਨ ਨ ਕਹਨਾ ਜਾਈ’: Bhinn na kahanaa jaaee).

Simply put: When veiled by nescience, the same Consciousness views diversity in an agitated state and identifies objects as such. When this illusory division is not seen for what it is, there is the arising of the false ego-sense (Haumai).

These two minds can be represented as follows (“ਕਹਨ ਸੁਨਨ ਕਉ”):

(1) Half mind (ਅਰਧ – ਚੇਤਨਾ ਦਾ ਅੱਧਾ ਭਾਗ) = external mind attached to Maya or desires (ਮਨਸਾ-ਇੱਛਾ), disconnected from its Mool or Divine Hukam-Bhaanaa, connected with Maya or body, Doubt-ridden, Bikaaree (ਬੁਰਾਈ…), conditioned consciousness, Haumai-mind or ego-mind, external Chitt-ਤ੍ਰਿਕੁਟੀ ਰਾਹੀਂ ਸੰਸਾਰ ਨਾਲ ਜੁੜੀ ਹੋਈ ਬਾਹਰਲੀ ਚੇਤਨਾ, ਕੂੜਿਆਰਾ, ਅਧਰਮੀ, ਝੂਠਾ, ਮਨਮੁਖ, ਅਸੁਧ, ਸਵਾਰਥੀ, ਮਾਇਕੀ ਇੱਛਾ-ਧਾਰੀ, ਅਸਾਧ, ਅਸੰਤ etc.

(2) The other half mind (ਦੂਜਾ ਮੱਨ – ਚੇਤਨਾ ਦਾ ਦੂਜਾ ਅੱਧਾ ਭਾਗ) = Inner Chitt (ਅੰਤਰ ਆਤਮਾ ਦੀ ਆਵਾਜ) – Inner mind or discerning intellect (beyond Maya, ਇੱਛਾ ਰਹਿਤ ਮੱਨ…) connected with Truth (ਸੱਚ…), connected to the Divine Hukam or Bhaanaa: Unconditioned Consciousness, Bibek Budhi– ਅਕਲ, Inner Voice, Joti, ਸਚਿਆਰਾ, ਧਰਮੀ (ਧਰਮਰਾਜ), ਗੁਰਮੁਖ, ਸੁਧ, ਪਰਮਾਰਥੀ, ਸਚਾ-ਸੁਚਾ, ਮਾਇਆ ਤੋਂ ਪਰੇ, ਸਾਧ, ਸੰਤ…

In other words, the one half is the lower self of the body-mind-intellect personality with all its worldly expressions (caught in Maya, worldly attractions and their corrupting influences, doubts etc.). It acts as a mask, or as an actor upon the stage of the human drama (ਨਾਨਾ ਰੂਪ ਜਿਉ ਸ੍ਵਾਗੀ ਦਿਖਾਵੈ ॥: Naanaa roop jiou svaagee dikhaavai, sggs 278). Although it is an embodiment of God (i.e. Jot Saroop), but because of conditioning, this truth is hidden from it. So it begins to identify itself with the body-frame and the world, claiming all kind of possessiveness.

• ਭੂਲਿਓ ਮਨੁ ਮਾਇਆ ਉਰਝਾਇਓ ॥ : The mind that has forgotten (right way of life) remains entangled in the attachment of Maya.  (sggs 702).

And, the second half is not the body-mind-intellect personality, but is the Higher Self, which is Changeless, Invisible, Undying, Pure, Chit (ਚਿਤ, Mool, Jot Saroop...); beyond Maya (ਇੱਛਾ ਰਹਿਤ) – the Impartial Witness or the Detached Observer, within.

• ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥ : This is what Nanak says: O my mind, you are the ‘Jot Saroop’ or embodiment of Light (God)! Recognize your Mool (ORIGIN, Source…) ||5|| (sggs 441).
• ਮਨ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਮਨੂਆ ਪੰਚ ਮਿਲੇ ਗੁਰ ਭਾਈ ॥: Man mahi jiti joti mahi manooaa… (sggs 879).

The apparent split, division, crack or fragmentation of the mind is the result of our intellect (ਬੁਧਿ-Budhi) adopting Durmat (ਦੁਰਮਤ, evil or corrupt intellect, doubt-ridden…), love for Maya, desires (ਇੱਛਾਵਾਂ, self-will), etc. On account of this fascination for Maya, our mind either ignores or overrules what our Inner mind or Bibek Budhi tells us. Simply put, when the mind is ridden with delusion the Mool is not perceived (‘ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ’); and when the Mool is perceived; the deluded mind folds its tent and disappears (‘ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ’)!!

• ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥ ਜਨਮਤ ਮੋਹਿਓ ਮੋਹਨੀ ਮਾਇਆ ॥ : (Man) is born in this life only to become ONE (with Prabh, Mool, etc. – through Naam…). (But) ever since (man’s) birth, (he) has been enticed and deceived by Maya. (sggs 251).
• ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ ॥ : As long as false ego-sense remains inside us beings, then You (within us) do not appear, but when you appear then our ‘I’ (Haumai or egotism) disappears. (sggs 657).

Therefore, our intellect’s (ਬੁਧਿ-Budhi) function or job is to understand the Gurbani, and join Mann and Chitt and make them One again (the state of ‘ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ’ – Ik Mani Ik Chiti, ‘ਸਾਬਤ ਸੂਰਤਿ’, Gurmukh-hood etc. ). In other words, when our intellect (ਬੁਧ-Budh) continually abides in the Gur-Shabad, then it instructs (counsel, discipline, etc.) the rebel mind. The Gurbani tells us that this human life is the opportunity given to us to do just that!

• ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥ : To instruct the mind one ought to study Knowledge to some extent. ||5|| (sggs 340).
• ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਿਲਿਆ ਸੁਆਮੀ ਮਨ ਹੀ ਮੰਨੁ ਸਮਾਇਆ ॥ : Man hee te manu miliaa suaamee man… (sggs 1259).
• ਜਿਨਿ ਸਤਿਗੁਰੁ ਜਾਤਾ ਤਿਨਿ ਏਕੁ ਪਛਾਤਾ ॥ : Who knows (ਪਛਾਣ…) the Satiguru (True Wisdom-ਸੱਚਾ ਗਿਆਨ) Realizes the One. (sggs 1070).

Simply put: When the mind is completely stabilized in its Original Nature (Jot Saroop), it is nothing but the Mool itself – beyond the pluralistic principle of Maya (Phurne-thoughts…), or beyond the dualistic or divided consciousness (i.e. male and female etc.).

• ਜਹ ਅਛਲ ਅਛੇਦ ਅਭੇਦ ਸਮਾਇਆ ॥ : When (the mind is contained) in the (Mool, which is) Undeceiveable, Impregnable, Impenetrable; then how Maya can pervade him there? (sggs 291).
• ਭਭਾ ਭੇਦਹਿ ਭੇਦ ਮਿਲਾਵਾ ॥ ਅਬ ਭਉ ਭਾਨਿ ਭਰੋਸਉ ਆਵਾ ॥ ਜੋ ਬਾਹਰਿ ਸੋ ਭੀਤਰਿ ਜਾਨਿਆ ॥ ਭਇਆ ਭੇਦੁ ਭੂਪਤਿ ਪਹਿਚਾਨਿਆ ॥੩੦॥ : Bhabhaa: By removing doubts, one realizes God. By shattering fear, one develops faith in God. He recognizes the same God outside and Within himself. Upon understanding this secret, he realizes God. ||30|| (sggs 342).
• ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ ॥ ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥ ਕਬੀਰ ਜਾ ਕਉ ਖੋਜਤੇ ਪਾਇਓ ਸੋਈ ਠਉਰੁ ॥ ਸੋਈ ਫਿਰਿ ਕੈ ਤੂ ਭਇਆ ਜਾ ਕਉ ਕਹਤਾ ਅਉਰੁ ॥੮੭॥ : O Kabeer! The mind becomes like a bird (as bird flies in different directions in search for food, etc., similarly) the mind soars and flies in ten directions (i.e., wanders around chasing mirage, desires, sense objects, Maya, etc.). According to the company (a man) keeps, gets the similar reward (i.e., acquires similar thinking or Soch, qualities…) ||86|| O Kabeer! (Through living a life with Wisdom, divine Virtues…, I) have realized That Place within (i.e., Nijj Ghar, Jot Saroop…) which I was searching. What I called ‘someone else’ before (i.e., whom I used to consider separate from me before, now I) have realized I’m That. ||87|| (sggs 1369).

The Gurbani cautions us – if we miss this chance, repeated suffering is certain:

• ਇਸੁ ਪਉੜੀ ਤੇ ਜੋ ਨਰੁ ਚੂਕੈ ਸੋ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਇਦਾ ॥੨॥ : That human who misses this chance, will suffer through coming and going. ||2|| (sggs 1075).

The Gurbani further tells us that we cannot Realize our Mool within (Source, Jot…) unless and until we become One again (Ik Mann Ik Chitt, Whole, Total, Undivided, Unconditioned, ਸਾਬਤ…). That is, all conditioning, fragmentations, divisions, duality, two-ness etc., must vanish.

• ਏਕੁ ਰਹਿਆ ਤਾ ਏਕੁ ਦਿਖਾਇਆ ॥੨॥ : (As the Yogi believe, now that Dharma is left on one leg only) the Guru has revealed One God pervading everywhere and in every beings. ||2|| (sggs 886). ******

To put it otherwise, by becoming the Gurmukh (Enlightened) when the desires (ਮਨਸਾ-ਇੱਛਾ) are annihilated, the Mayaic mind (ਇੱਛਾ ਸਹਿਤ ਮੱਨ) permeates the Pure mind (ਇੱਛਾ ਰਹਿਤ ਮੱਨ) – mind removes the mind. Thus, the apparently two minds become One:

• ਮਨ ਤੇ ਮਨੁ ਮਾਨਿਆ ਚੂਕੀ ਅਹੰ ਭ੍ਰਮਣੀ ॥ : The (lower) mind is reconciliated with the (Higher) Mind, and the ego’s wandering ways come to an end (sggs 227).
• ਨਾਨਕ ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਾਨਿਆ ਨਾ ਕਿਛੁ ਮਰੈ ਨ ਜਾਇ ॥ : O Nanak, through the (Higher) Mind, the (lower) mind is satisfied, and then, nothing comes or goes (sggs 514).
• ਮਾਣਕੁ ਮਨ ਮਹਿ ਮਨੁ ਮਾਰਸੀ ਸਚਿ ਨ ਲਾਗੈ ਕਤੁ ॥ : The Divine Jewel (of Wisdom) within the (Higher) Mind annihilates the (lower) mind; thus attached to the Truth, it does not wander deluded again (sggs 992).
• ਮਨ ਮਹਿ ਮਨੂਆ ਜੇ ਮਰੈ ਤਾ ਪਿਰੁ ਰਾਵੈ ਨਾਰਿ ॥ : If the mind dies within the mind itself, (internalizing the spirituality of the Shabad) the bride soul realizes her Groom-God. (sggs 58).
• ਮਨ ਹੀ ਤੇ ਮਨੁ ਮਿਲਿਆ ਸੁਆਮੀ ਮਨ ਹੀ ਮੰਨੁ ਸਮਾਇਆ ॥: From the mind, the mind merges into its Mool (Suaamee), thus the mind gets absorbed into the Mind, within (sggs 1259).

So the Gurbani asks us to become single minded (“ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ” ਹੋ ਕੇ – Ik Mani Ik Chiti…). That is, the separated mind must link back to its Source (Mool). All Guroos and Bhagats have practically demonstrated to the entire world that this can be and should be done here and now:

• ਤੇਰੇ ਜਨ ਧਿਆਵਹਿ ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ ਤੇ ਸਾਧੂ ਸੁਖ ਪਾਵਹਿ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਨਿਧਾਨ ॥ : (sggs 1298).
• ਅਰਧਿ ਕਉ ਅਰਧਿਆ ਸਰਧਿ ਕਉ ਸਰਧਿਆ ਸਲਲ ਕਉ ਸਲਲਿ ਸੰਮਾਨਿ ਆਇਆ ॥ ਬਦਤਿ ਜੈਦੇਉ ਜੈਦੇਵ ਕਉ ਰੰਮਿਆ ਬ੍ਰਹਮੁ ਨਿਰਬਾਣੁ ਲਿਵ ਲੀਣੁ ਪਾਇਆ ॥੨॥੧॥ : (sggs 1106).

Therefore, as the Gurbani counsels, the greatest Sidhi (ਸਿਧਿ) in this world is to annihilate the Mayaic mind, and become Ik Mann Ik Chitt – the Gurmukh State of the Mind (Enlightenment).

• ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥ ਮਨ ਹੀ ਮਨ ਸਿਉ ਕਹੈ ਕਬੀਰਾ ਮਨ ਸਾ ਮਿਲਿਆ ਨ ਕੋਇ ॥੩੨॥ : MAMMA: (The mortal’s real purpose or business of life) is with his own mind; (and that purpose or business) is to discipline or control his mind; by doing so, Spiritual Understanding (Soojh or Samajh of the Formless or Niraakaar…) is obtained (and thus life’s real purpose is realized). Kabeer says (that the real work of a person) is with the mind alone. (For he) has not met anything like the mind! ||32|| (sggs 342).

In nutshell, when the consciousness is exteriorized (extrovert, divided, scattered, ਬਾਹਰਮੁਖੀ…), it is the mind. To the contrary, when the consciousness is internalized (introvert, stable, ਅੰਤਰਮੁਖੀ, ਟਿਕੀ ਹੋਈ…), it is the Chitt, Jot Saroop…

Simply put: When the deluded mind re-traces its steps back to its Original Source (through the untainted Giaan-Wisdom), then its like water mixing with water, milk mixing with milk etc.:

• ਬਸਤੁ ਮਾਹਿ ਲੇ ਬਸਤੁ ਗਡਾਈ ॥ ਤਾ ਕਉ ਭਿੰਨ ਨ ਕਹਨਾ ਜਾਈ ॥ ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਬਿਬੇਕ ॥ : Just as when a thing is mixed with more of the same, the two cannot be differentiated. Similarly, the one who has realized God cannot be described as different from God (he/she Godlike). (But) a rare discerner understands it. (sggs 285).
• ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥ : (A person blessed with the Guru’s Giaan-Wisdom) merges with God, like water inseparably merges with water. ||3||11|| (sggs 633).
• ਜੀਉ ਪੀਉ ਬੂਝਉ ਨਹੀ ਘਟ ਮਹਿ ਜੀਉ ਕਿ ਪੀਉ ॥੨੩੬॥ : I cannot differentiate between God and my mind, I cannot comprehend whether it is my mind or God Within (‘ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ’) . ||236|| (sggs 1377).
• ਮਨ ਸਿਉ ਮਨੁ ਮਿਲਾਇ ਸਭੁ ਜਗੁ ਜੀਤਾ ॥ : By uniting the (ego or Haumai) mind with the Mind (of the Guru, that is, Becoming the Gurbani) conquer the entire world. (sggs 231).

Some Related Posts:

• Gurbani Says Investigate the Mind
• Jot Saroop – Mind’s Original Nature
• What is Killing the Mind
• We are Neither the Body nor the Mind
• Conquer the Mind, Conquer the World!
• Dance of the Mind Attached to Maya
• Debugging Mind
• Mind Happens to Us, We don’t Happen to Mind
• Mind That Gives up Hunger for Maya Realizes its Mool
• O Wandering Mind! Come Home
• Mind Reconciles Mind
• We all Act in Accordance with the Nature of our Mind
• Bridge that Links Human Mind to God Within!